LIV. If then both natures do remain with their properties in Christ thus distinct as hath been shewed, we are for our better understanding what either nature receiveth from other, to note, that Christ is by three degrees a receiver: first, in that he is the Son of God; secondly, in that his human nature hath had the honour of union with Deity bestowed upon it; thirdly, in that by means thereof sundry eminent graces have flowed as effects from Deity into that nature which is coupled with it. On Christ therefore there is bestowed the gift of eternal generation, the gift of union, and the gift of unction.
By the gift of eternal generation Christ hath received of the Father one and in number the selfsame substance1, which the Father hath of himself unreceived from any other. For every beginning2 is a Father unto that which cometh of it; and every offspring is a Son unto that out of which it groweth. Seeing therefore the Father alone is originally3 that Deity which Christ originally4 is not, (for Christ is God by being of God5, light by issuing out of light6,) it followeth hereupon that whatsoever Christ hath common unto him with his heavenly Father7, the same of necessity must be given him, but naturally and eternally given8, not bestowed by way of benevolence and favour, as the other gifts both are. And therefore where the Fathers give it out for a rule9, that whatsoever Christ is said in Scripture to have received, the same we ought to apply only to the manhood of Christ; their assertion is true of all things which Christ hath received by grace, but to that which he hath received of the Father by eternal nativity or birth it reacheth not.
Touching union of Deity with manhood, it is by grace, because there can be no greater grace shewed towards man, than that God should vouchsafe to unite to man’s nature the person of his only begotten Son. Because10 “the Father loveth the Son” as man, he hath by uniting Deity with manhood, “given all things into his hands.” 11It hath pleased the Father, that in him “all fulness should dwell.” 12The “name” which he hath “above all names” is given him. “13As the Father hath life in himself,” the “Son in himself hath life also” by the gift of the Father. The gift whereby God hath made Christ a fountain of life is that14 “conjunction of the nature of God with the nature of man” in the person of Christ, “which gift,” (saith Christ to the woman of Samaria15,) “if thou didst know and in that respect understand who it is which asketh water of thee, thou wouldest ask of him that he might give thee living water.” The union therefore of the flesh with Deity is to that flesh a gift of principal grace and favour. For by virtue of this grace, man is really made God, a creature is exalted above the dignity of all creatures, and hath all creatures else under it.
This admirable union of God with man can enforce in that higher nature no alteration16, because unto God there is nothing more natural than not to be subject to any change. Neither is it a thing impossible that the Word being made flesh should be that which it was not before as touching the manner of subsistence, and yet continue in all qualities or properties of nature the same it was, because the incarnation of the Son of God consisteth merely in the union of natures, which union doth add perfection to the weaker, to the nobler no alteration at all. If therefore it be demanded what the person of the Son of God hath attained by assuming manhood, surely, the whole sum of all is this, to be as we are truly, really, and naturally man, by means whereof he is made capable of meaner offices than otherwise his person could have admitted, the only gain he thereby purchased for himself was to be capable of loss and detriment for the good of others.